Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 7 Thursday, Mar 19 2009

Comprehensive Prayer and Spontaneous Prayer

In the second part of this final write-up, let us also look at the importance of spontaneous prayer. With all the tasbihs we have reflected upon this week, we have barely scratched the surface of the spiritual and intellectual treasure of the Ismaili Tariqah. May Mawla bless us with the motivation to learn more and search deeper. Apart from the set and prescribed tasbihs and all the beautiful names of Allah, great significance is also given to the prayer which rises directly from a mu’min’s soul and finds expression in the words and phrases of his or her own language. This importance is enshrined in the famous story of Prophet Musa and the shepherd.

On one occasion, on his way to Mount Sinai, Prophet Musa passed a shepherd, who was completely absorbed in communicating with his Creator. He was expressing himself in his own language, which he used in his own social context. The shepherd said that he would press God’s feet, feed him freshly drawn goat’s milk and kill his lice, and so on. This crude and familiar language disturbed Prophet Musa and in no uncertain terms he put the shepherd right and continued on his way. In the words of Mawlana Rumi:

“A revelation came to Moses from God – You have parted my servant from me. Did I not send you as a Prophet to unite people to me?”

Prophet Musa was utterly repentant and understood the significance of the spontaneous communication that a true lover of God has with his Beloved. Once again to continue in Mawlana Rumi’s words, God tells Prophet Musa:

“I am not sanctified by their glorification of me;
It is they that become sanctified and pearl-scattering.
I look not at the tongue and the speech;
I look at the inward spirit and the state of feeling.
I gaze into the heart to see whether it be lowly,
Though the words uttered may not be lowly.”

Let us pray:
Ya Mawla, bless us with the humility to remember you at all times,
Ya Mawla, inspire us to remember you with your beautiful names and tasbihs,
Ya Mawla, inspire us to communicate with you in our own words with sincerity,
Ya Mawla, bless the Jamats everywhere with your zahiri and batini nurani Didar.
Ameen.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 7 Sunday, Mar 15 2009

Comprehensive Prayer and Spontaneous Prayer

By the grace of Imam-i zaman we have been able to reflect on some dimensions of the spiritual wealth contained in the teachings of our Tariqah. By his mercy, our understanding of some of our practices and utterances has deepened. However, we must resolve to continue our personal search for more and deeper meanings of our esoteric faith.

Today we will discuss the meaning of “Khanavadan” which is a blessing that the Imam of the time showers on us in his farmans and taliqas. We hear the same blessing many times in the context of the Jamatkhana from our Mukhi and Kamadia Sahebs and Mukhiani and Kamadiani Sahebas. “Khanavadan” is a Persian compound word. “Khana” means “place, house” and “vadan” is a variation of “abadan”, which means “prosperous”. Thus, “Khanavadan” means “may your household be prosperous”. It is one of the most comprehensive prayers and an all-inclusive blessing. It includes all the individuals living in a place or house and prays for their complete material, spiritual and intellectual well-being. Once this blessing has been uttered, nothing more remains to be added. However, it does depend on the level of receptivity of the mu’min to whom this prayer is addressed. As Mawlana Rumi would say: Allah’s bounties and mercies are like a deep unfathomable ocean, but it depends on the size of our receptacles how much of his mercy we can carry away!

Mawlana Hazir Imam during his 1998 visit to the Jamat of Tajikistan used the Tajiki version of this blessing – “Khonoabad”. Our global Jamat is very diverse and yet totally united as one in receiving the unbounded mercy and blessings of the Imam of the time.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 6 Saturday, Mar 14 2009

Part 6b

Mu’mins start their day with the tasbih of Subh-i Sadiq

Tasbih of Subh-i Sadiq
The tasbih consists of four names:
Ya Allah,
Ya Wahhab,
Ya Ali,
Allahu’s-Samad,
which are recited by the Jamat every morning after the Du`a. This tasbih should also be recited by those who are not fortunate enough to reach Jamatkhana in the early morning. The four names and their profound meanings act as a spiritual armor for mu’mins throughout the day against material temptations and dangers. Ya Allah or O Allah is followed by Ya Wahhab, which is an emphatic form and means “the One who bestows abundantly”. In other words this remembrance gives comfort and is a prayer for both physical and spiritual barakat in our daily lives.

Ya Ali is a reminder that the Divine power and blessings come to the mu’mins through the Imam of the time. We have already heard in the earlier write-ups that Allah’s greatest mercy is that, He has always provided a “means” to His mercy and forgiveness through the holy Prophet and the Imams from his progeny. Allahu’s-Samad means that Allah is Absolute, Independent. This tasbih arouses tremendous humility, because we know that there would be no existence without Allah. We are convinced that we are totally dependent on His mercy and grace. It reminds us of the Suratu’l-Ikhlas which we recite at the beginning of the sixth part of our Du`a.

To recite this tasbih every morning after our Du`a, with meaning and conviction is to ensure that our families and we are surrounded and guided by the light of the Imam at every moment of our day. It is to be God conscious in the truest sense. It is to be protected from all evil and negative influences ourselves and to contribute to creating a positive environment for others around us.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 6 Wednesday, Mar 11 2009

Part 6

Mu’mins start their day with the tasbih of Subh-i Sadiq

Our Tariqah has always emphasized the intellectual and the spiritual dimensions of Islam. Thus, we are very aware of the holy Qur’an’s teachings through Imam-i zaman’s mubarak farmans, that we pray to and remember Allah, not only at prescribed times of the day, but all the time, through our thoughts, speech and actions. The Qur’anic injunction to remem- ber Allah “standing, sitting or lying on your sides” is explained to us in the terminology of today by the Imam of the time, who repeatedly urges us to remember Allah even when we have a split second. In 1994 in London Mawlana Hazir Imam said:

“It is not because you live in a Western society that you are any more dispensed of practicing regularly the faith. And if you are unable to attend Jamatkhana regularly, at least, at least, have thoughts upon your faith, and if you have a moment, take a tasbih, call “Ya Muhammad”, call “Ya Ali”, call “Ya Allah”, because, as I have said before, every second you devote to your faith, is a search and a blessing. And that time you can find in the Western world, in the Eastern world, in the North, and in the South.”

Islam also encourages and motivates us to pray individually as well as in congregation. We remember Allah in all states and conditions, in times of trouble as well as happy times. Nevertheless, there are Jamati conventions, which are full of wisdom and barakat. One such practice strongly relates to our history. It is said that the migration of Ismailis from India to Africa had already started during the time of our 46th Imam, Mawlana Hasan Ali Shah (salawatu’llahi `alayhi), who had established his Darkhana in Bombay in the second half of the nineteenth century. The few murids of the Imam who had mustered all their courage to uproot themselves from the country of their birth to venture to an unknown continent, were very anxious and worried about what their fate would be. The Imam of the time blessed them with the tasbih of subh-i sadiq, which literally means the “true dawn” and was to be recited after the Du`a of the early morning. It would act as spiritual protection for them and give them the courage to face any trials and tribulations in the land of their settlement.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 5 Sunday, Mar 8 2009

Part 5

Hazrat Bibi Fatimat-uz-Zahra’s Tasbih is recited by all Muslims

Having discussed Nadi `Aliyyan yesterday, it is appropriate today to reflect on the precious heritage of Bibi Fatimah’s tasbih. Hazrat Fatimah (`alayha’s-salam) was the beloved daughter of the holy Prophet, the honoured wife of Mawlana Ali and the gracious mother of Hazrat Hasan and Hazrat Husayn. She was thus part of the Five Holy Personalities or Panj Tan Paak. In Qur’anic terminology, Panj Tan Paak is also renowned as the Ahl al-Bayt, that is, the People of the House (of the holy Prophet). The honour given to Hazrat Fatimah in our history is testified by the fact that one of the most important periods of our history, when our Imams were both temporal rulers and spiritual leaders, is known as the Fatimid period.

However, Hazrat Fatimah is remembered more universally because her name is linked to a tasbih revered and recited by all Muslims. A very thought-provoking tradition is related to this particular tasbih. It is said that Hazrat Fatimah was over-burdened by the responsibilities of a home and young family when she herself was of tender years. Additionally, as the Prophet’s daughter and a role model, she worked harder and made greater sacrifices for the sake of the Muslim community which was often under attack by its enemies. One day, she approached her father, Prophet Muhammad (sallallahu `alayhi wa alihi wa sallam) and requested him to give her a servant to assist her in her innumerable duties and chores. The holy Prophet listened to his daughter’s appeal with his usual love for her. He then asked her whether he should fulfil her request for a servant or whether he should bestow on her something much higher and better? Without hesitation, Hazrat Fatimah responded that she would wish to receive from her beloved father that which was superior.

The holy Prophet then taught her the tasbih that bears her name. He said that she should recite “Allahu Akbar”, “Subhana’llah” and “Al-Hamduli’llah” thirty three times each, finishing with “La ilaha illa’llah”. He explained to her that if she remembered these names with conviction and concentration, she would acquire so much spiritual strength and courage that no worldly problems would remain insurmountable for her. Hazrat Fatimah is an exemplar of how to remember Allah and it is not without wisdom that she has the title “az-Zahra” which means the “radiant”.

As Ismaili Muslims, we demonstrate the significance of Bibi Fatimah’s tasbih by reciting it during the Chaandraat majlis, after the Salawat tasbih and also during the Baitu’l- Khayal Satadas. The three components of the tasbih carry significant spiritual meanings for us. “Allahu Akbar” can be literally translated as “Allah is Great”. However, the explanation given by Mawlana Sultan Muhammad Shah (salawatu’llahi `alayhi) in his Memoirs is a blessing for us to reflect on. He says: “There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul.” Once we understand the depth of Allahu Akbar, it becomes easy to understand why in Subhana’llah, we declare “Glory is to Allah” and in Al-Hamduli’llah “The praise is due to Allah”.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 4 Sunday, Mar 8 2009

Part 4

The Return of the Soul to its Origin

The Ismaili Tariqah teaches that all human beings are born with both positive and negative energies. Further, we have the option or the free will to use either of them. The Imam of the time guides us to use our intellect and develop the good in ourselves. However, we may still disobey his guidance and commit wrong doings or behave in an unethical manner. Our Tariqah also teaches that such behaviour not only affects others adversely, but deeply impacts our own souls too. Thus, one of the practices of our Tariqah is to provide us with an opportunity to repent and to ask for forgiveness for our shortcomings.

In the holy Qur’an, in Surah 4, ayat 64, Allah says: “We sent no Messenger except that he should be obeyed by Allah’s leave. And if, when they had wronged themselves, they had but come to you and asked forgiveness of Allah, and the Messenger too, had asked forgiveness for them, they would have found Allah Forgiving, Merciful.” In keeping with the spirit of this ayat, we have the du`a karaw-vi, the chhanta ceremony and the tasbih of “Astaghfirullaha Rabbi wa atubu ilayhi” in our Tariqah practices. During the du`a karaw-vi and the chhanta ceremony, we present ourselves humbly to the representatives appointed by the Imam of the time and ask for forgiveness, exactly as described in the ayat we have just heard.

In the Khoja Ismaili tradition, from the Indo-Pak sub-continent, we recite “Tobo tobo Ya Shah bando gunegar, Gat bakshe Shah Pir bakshe”, which is a variation on the theme of “Astaghfirullaha Rabbi wa atubu ilayhi”. “Tobo tobo” is derived from the same root as “atubu” which means “I return” and “atubu ilayhi” means “I return to Him (Allah)”. Thus, the complete statement means “I seek forgiveness from Allah, my Lord and I return unto Him”. The tasbih of “Astaghfirullah” resonates a short ayat of the holy Qur’an, “Inna li’llahi wa inna ilayhi raji`un, that is, “Indeed We are from Allah and unto Him is our return”. Our Imams have given great importance to the meaning of this ayat in our esoteric interpretation of Islam. We believe that we “live, move and have our being in God”. We feel alienated or a sense of separation from Allah only when we go against the guidance of Imam-i zaman and neglect our spiritual duties. When we feel remorse for our shortcomings and with sincere intention and strong resolve we act according to the farmans of the Imam of the time, our souls are purified and are able to return to our origin, that is, we actually feel the presence of Allah. In this way, we fulfil the mission of our life, which is that we live in the physical world, but remain untainted by its impurities.

“Astaghfirullaha Rabbi wa atubu ilayhi” is a constant reminder of our origin, Allah, and our mission to return to Him. Indeed, as we heard in Surah 4, ayat 64 at the beginning of this write-up, the means of return to Allah is the Prophet or his progeny, the Imam of the time and his guidance.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 3 Saturday, Mar 7 2009

Part 3

Walayat of Hazrat Ali is the Walayat of the Imam of the Time

Today we will analyse the tasbih of Nadi `Aliyyan. This is directly linked to yesterday’s theme, in which we discussed the Tariqah practice of chhanta and the related utterance for it. Nadi `Aliyyan is recited three times by the representatives of Imam-i zaman over the water that is used in the chhanta ceremony. It is therefore important for us to understand the meanings of its words as well as its underlying concept.
The tasbih is: “Nadi `Aliyyan mazharal `aja’ibi, tajidhu `awnan laka fi’n-nawa’ibi, kullu hammin wa ghammin sayanjali bi-walayatika Ya `Ali, Ya `Ali, Ya `Ali“, which means: “Call Ali, who is the manifestation of divine wonders, you will find him helpful in all calamities. Every sorrow and grief will be removed through your walayat O Ali, O Ali, O Ali.”

The concept of the walayat of Hazrat Ali that is central to Nadi `Aliyyan, was reiterated by Prophet Muhammad (sallallahu `alayhi wa alihi wa sallam) on many occasions during his lifetime. We, as Shi`a Ismaili Muslims, believe that he confirmed it at Ghadir Khumm when he pronounced: “He whose Mawla I am, Ali is his Mawla”. The word “Mawla” has the same root as “wali” and “walayat”. Thus all Shi`a Muslims believe that Hazrat Ali, as the Imam, was the Prophet’s successor and as such he was the Guardian or Mawla of all the believers, who accepted his authority and pledged their devotion and obedience to him. We are, therefore, convinced that by the recitation of Nadi `Aliyyan we seek the spiritual help of the Imam of the time, who is also the Nur of Hazrat ‘Ali. It is for this reason that this tasbih is recited in the preparation of the chhanta water, as well as by many mu’mins on many different occasions.

This central concept of Walayat particularly resonates an ayat in the holy Qur’an. It is ayat 55 of Surah 5, in which Allah tells the believers that their guardians or Walis are 1) He Himself, 2) His Prophet and 3) those who believe, establish prayer and give the zakat whilst they are in the position of bowing (ruku`). This ayat is a direct reference to a famous incident when Hazrat Ali, without disturbing his prayer extended his finger to a beggar so that he could remove his ring. Thus, Allah is the Wali or Guardian, the holy Prophet is the Wali or Guardian and Mawlana Ali and the Imams from his progeny are also the Walis or Guardians of the mu’mins. As such, love and devotion for them and submission to their authority are incumbent upon the mu’mins. This is similar to the meanings and concepts of the Shahadah and the Ayat of Obedience as discussed in the first write-up.

In other words, whether we recite the Shahadah or the Ayat of Obedience or Nadi `Aliyyan, we are remembering the fundamental principles of our Tariqah and invoking the names of Allah, the Prophet and his pure descendants, the Imams. This becomes an act of remembrance and a practice of the faith, as guided by the Imam of the time in his farmans. Such practice gives great spiritual courage and confidence in our daily lives where we have our share of trials and tribulations.

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah 2 Thursday, Mar 5 2009

Part 2

Salawat

Salawat represents the Eternal Circle of Blessings
The Salawat: “Allahumma salli `ala Muhammadiw wa aali Muhammad, that is, O Allah, send blessings upon Muhammad and the progeny of Muhammad” is not only of necessity a repeated prayer in our Jamat, but it is also a much favoured tasbih recited by Ismailis everywhere.

What is the Qur’anic basis for the Salawat? In Surah 33 of the holy Qur’an there are two separate ayats, which particularly deserve to be studied carefully. Ayat 43 says: “He, Allah, it is Who blesses you and His angels bless you, so that He may bring you out of darkness into the light; and Allah is merciful to the believers.” In other words, Allah “yusalli” or sends Salawat or blessings on the believers and His angels too, in order to remove the darkness of evil, ignorance, disbelief etc. and to bring us to the light of guidance, belief and good.

Later on in ayat 56, it is stated: “Indeed, Allah and His angels bless the Prophet. O you who believe! Ask blessings on him and submit to him as ought to be submitted.” These two ayats show that Allah and His angels send blessings, “yusalluuna”, on the Prophet and the believers and they in turn are asked to send blessings, “sallu” on the holy Prophet.

The intellectual challenge posed by these ayats is to reflect on the rank of the blessings sent by Allah and His angels and those sent by the believers or mu’mins on the Prophet. It is obvious that the Salawat sent by Allah and His angels on the Prophet is in the form of the exalted mission of the holy Prophet to lead people out of the darkness of disbelief, ignorance and evil to the light of guidance and belief. On the other hand, when believers are asked to send Salawat on the Prophet, it is in the form of accepting and submitting to the light of guidance and showing gratitude or shukr for it. Thus, the recitation of Salawat becomes an eternal circle of blessings for mu’mins in that they are sure that Allah always answers their prayer for light and guidance in the presence of the progeny of the holy Prophet.

Salawat is such an important prayer for us that it is recited every time we say the holy names of the Prophet or our Imams. It is recited at the beginning and end of the recitation of farmans. It is recited during the Chaandraat majlis every month. Our 48th Imam, Mawlana Sultan Muhammad Shah (salawatu’llahi `alayhi) recommended the Jamat to come together to pray on the night of Chaandraat and to specially recite more Salawat. We recite many Salawat tasbihs during our funeral ceremonies. Every day, three times a day in the last paragraph of the first part of our Du`a we recite the Salawat in all its detail: “Allahumma salli `ala Muhammadinil-Mustafa wa `ala `Aliyyinil-Murtaza wa `alal-a’immatil athar, wa `ala hujjatil-amri Sahibiz-zamani wa’l `asri Imaminal haziril- mawjud, Mawlana Shah Karim’il-Husayni, that is, O Allah, send blessings on Muhammad, the Chosen, on Ali, the Favourite, on the Imams, the Pure and on the Proof of Your Command, the Lord of the time and age, the present Imam, Mawlana Shah Karim al-Husayni.” We say this with the understanding that we are beseeching Allah to help us to remain the obedient followers of the Prophet and his descendants, the Imams, and to never deviate from this path.

The series of articles on “Philosophy of some common Tasbihats -Part 3″ will follow in the next email

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Prayer and its Importance – Philosophy of some common Tasbihats we recite in Jama’at Khanah Tuesday, Mar 3 2009

Part 1

Shahadah

In these articles, we shall discuss some of our prayers, so that we may attain greater intellectual satisfaction and spiritual benefit from our practices.

The Shahadah is an Expression of our Foundational Beliefs
Today, we shall reflect on the Shahadah or the Kalimah. It consists of three statements:

• Ash-hadu al-la Ilaha Illallah
• Wa ash-hadu anna Muhammadar-Rasulullah
• Wa ash-hadu anna `Aliyyan Amiral-mu’minina `Aliyyullah

These summarise the principles of Shiah Imami Ismaili Islam. In the first statement we bear witness to the Oneness of Allah, in the second we bear witness that Hazrat Nabi Muhammad is the Prophet of Allah and in the third sentence we confirm the continuity of Divine guidance by witnessing that Hazrat Mawlana Ali is from Allah. In other words every time we recite the Shahadah we reaffirm the three foundational beliefs of our faith, that is:

• Tawhid or Oneness of God
• Nubuwwat or Prophethood and
• Imamat

The Shahadah is very significant for us and thus we can understand that all our formal prayers end with it. For instance, on any day in the Jamatkhana, it is recited at the end of the first and second Du`as, at the end of the giryah zari tasbih, and finally at the conclusion of the Jamatkhana ceremonies. Additionally, we recite it in the last paragraph of the second part of our Du`a. It is also important to note that at the beginning of the same part of the Du`a, we recite part of the ayat 59 of Surah 4 of the holy Qur’an. We recite: “Ya ayyuhalladhina amanu ati`ullaha wa ati`ur-rasula wa ulil-amri minkum, that is, O you who believe! Obey Allah and obey the Prophet and obey the possessors of the authority from amongst you.” This ayat is known as the “Ayat of Obedience” and it is, in fact, a way of understanding the Shahadah. We are in the words of the Qur’an affirming the importance of obeying the Imam of the time, the ulil-amr, because through his obedience we obey the holy Prophet. When we obey the Imam and the Prophet, it is only then that we can truly claim to have obeyed Allah.

To conclude, we Ismailis recite the Shahadah many times during the day as part of our daily practice of faith. If we remember that each of its three statements affirms our foundational principles of Tawhid, Nubuwwat and Imamat, it will give great meaning to our prayers.

The series of articles on “Philosophy of some common Tasbihats we recite in Jama’at Khanah” will follow in the next email

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